47th Sutra is another most important sutra, very much related to our regular daily life. Most of the terminologies which we use, this sutra tries to clarify it, or we shall try to understand to get clarification. And the sutra is
नि॒र्वि॒चारवै॒शा॒र॒द्येऽध्यात्म॑प्रसा॒दः ॥ १.४७॥
Nirvicāra vaiśāradye adhyātma prasādaḥ,
Nirvicāra is not having vicāra. We have seen various dimensions of vicāra in our earlier sutras. So nirvicāra is devoid of thinking, rational thinking, non-thinking. Vaiśāradye is mastery, proficiency, perfection. Adhyātma, adhyātma, adhyātma, is adhi ātma, leading to Self. Ātma is Self, capital Self, not self of selfishness. Adhi ātma it is, leading to Self. That is spiritual. It is a very important word. Then prasādaḥ, blissful, serenity, pleasant. That is prasāda.
So, in the perfection of nirvicāra state, serene spirituality is experienced. Or in fact, this sutra defines what is spirituality. It defines spirituality as a pleasant or blissful state arrived at by nirvicāra vaiśāradye, by perfection or mastery of the nirvicāra. What experience we gain, that is spirituality.
Various dimensions get cleared here. For an easy understanding, nirvicāra, if we say non-thinking, or less thinking, or reduction of thoughts, or even the forceful rush of thoughts, that is reduced, and a state of nirvicāra, and a mastery on that. It is not just a temporary phase. Mastery over it. That is why vaiśāradye word is used, a perfection of nirvicāra state. And that perfection of nirvicāra state gives rise to a serene spirituality. And that is the importance of perfection in nirvicāra state.
Generally we get confused. Non-thinking means no thinking at all, a dullness. Non-thinking means mastery over the thought process, slowing down the speed of the thought. Mano vega is reduced, and moving towards the root, the base, the foundation of the thoughts itself. And that movement towards it, that is the adhyātma, adhi ātma it is.
So let us be clear to understand what is spiritual. Spiritual is a state of blissfulness, joyfulness. And that comes because of, or out of, the perfection in the nirvicāra state. Lot of interpretations, various types of deviations, explanations we see in this word spiritual, spirituality, but Patañjali presents it very Satīkly [Precisely], very clearly, defines it. And spiritual is an internal process of transformation.
In the eighth chapter of the Bhagavad Gītā, when Arjuna raises the question to Kṛṣṇa, "किं तद्ब्रह्म किमध्यात्मं - What is Brahman and what is adhyātma?" Bhagavān replies beautifully, svabhāvo 'dhyātma ucyate. He calls it svabhāvo 'dhyātma ucyate. And before that, Brahman has been defined or explained. After explaining what is Brahman, Kṛṣṇa, Bhagavān, says that svabhāvo 'dhyātma ucyate. Svabhāva, again generally, svabhāva is generally understood as the character, nature, some habits. That is not svabhāva. Svabhāva, the real nature, bhāva it is, the real status, the original status, which is there in all beings, irrespective of the size, irrespective of the modalities, not only in the human kingdom, but in the entire world, in the entire sṛṣṭi. And this svabhāva is common. It is not just common. It is the real. That caitanyatvam, that bhāva of each one, is the one particular tattva, names can differ and that is the adhyātma.
Adhi ātma, leading towards that, means knowing or trying to know, understanding or trying to understand, or all the activities, all the practices, all our transactions, in fact our lifestyle, the way of our lifestyle, the behaviours, if all these will be leading towards that svabhāva, then it is spiritual. Seeing the one in all the seemingly variable things, that is svabhāva, and that is adhyātma. And that is possible only when there is a perfection in nirvicāra.
Yes. When the deviations have gone, when all the vibrations have gone, and we ourselves, our own citta, get established in svabhāva, it radiates, finds out, or as if we have to put it for explanation, connects it, recognises its own nature itself, which was existent in all other things. The connection gets established. The recognition comes into it. And that is adhyātma.
So, nirvicāra vaiśāradye adhyātma prasādaḥ. So the first glimpse of the reality principle behind the Self is obtained when the citta enters into the sabīja samādhi state, and which is a state of perfection of nirvicāra samāpatti. See the connections there, nirvicāra samāpatti, sabīja samādhi, and that perfection, nirvicāra vaiśāradye. That is an explosion, an experience of the adhyātma, spirituality.
So this sutra has that importance. Normally we keep on talking very casually about spiritual, spirituality, but the exact meaning, status, state of the citta, as in the yoga darśana, Maharṣi Patañjali places in front of us for contemplation, understanding and let us try to mould our life towards that adhyātma, adhi ātma, nirvicāra vaiśāradye adhyātma prasādaḥ, that perfection in the nirvicāra sthiti.
Let us see the further sutras.
Oṃ śāntiḥ śāntiḥ śāntiḥ. ॐ शान्तिः शान्तिः शान्तिः|| To Be Continued.. ---------------------------------------- These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji. Audio Link - https://youtu.be/ycrfqYo4BeA?si=EbQfuhw1SOQWDKrbRead n Get Articles, Magazines, Books @ http://prakashan.vivekanandakendra.org
मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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